John Calvin Commentary Malachi 3:16

"Then they that feared Jehovah spake one with another; and Jehovah hearkened, and heard, and a book of remembrance was written before him, for them that feared Jehovah, and that thought upon his name." — Malachi 3:16 (ASV)

In this verse the Prophet tells us that his doctrine had not been without fruit, for the faithful had been stimulated, so that they animated one another, and thus restored each other to a right course. Those who explain the words—that the faithful spoke, indefinitely—pervert the meaning of the Prophet, and they also suppress the particle אז, az, then. The very subject proves that a certain time is denoted, as though the Prophet had said that before he addressed the people and vehemently reproved their vices, there was much indifference among them, but that eventually the faithful were awakened.

Therefore, we are taught that we are by nature slothful and tardy, until God, as it were, plucks our ears; there is therefore a need for warnings and stimulants. But let us also learn to attend to what is taught, lest it should become frigid to us. We ought at the same time to observe that not all were moved by the Prophet’s exhortations to repent, but only those who feared God: the greater part, no doubt, complacently went on in their vices and even openly derided the Prophet’s teaching.

Since, then, the truth profited only those who feared God, let us not wonder that it is despised today by people in general; for it is given only to a few to obey God’s word, and the conversion of the heart is the unique gift of the Holy Spirit.

Therefore, there is no reason for pious teachers to despond when they do not see their doctrine received everywhere and by all, or when they see that only a few make any progress in it. But let them be content when the Lord blesses their labor and renders it profitable and fruitful to some, however small their number may be.

But the Prophet not only says that individuals were Touched with repentance, but also that they spoke among themselves; by which he intimates that our efforts ought to be extended to our fellow believers. It is an evidence of true repentance when each one endeavors as much as he can to gather to himself as many friends as possible, so that they may with one accord return to the way from which they had departed; indeed, that they may return to God whom they had forsaken. This then is what we are to understand by the words spoken mutually by God’s servants, the specific content of which the Prophet does not state.

He says that Jehovah attended and heard, and that a book of remembrance was written before him. He proves here that the faithful had not repented in vain, for God became a witness and a spectator. This part is especially noteworthy, for our labor is not in vain when we turn to God, because he will receive us, as it were, with open arms.

Our Prophet wished especially to show that God attended; and therefore he uses three forms of speaking. One word would have been enough, but he adds two more; and this is particularly emphatic: that there was a book of remembrance written. His purpose then was by this multiplicity of words to give greater encouragement to the faithful, that they might be convinced that their reward would be certain as soon as they devoted themselves to God, for God would not be blind to their piety.

The Prophet at the same time seems to point it out as something miraculous that any were found then among the people who were still capable of being healed, since so much wickedness had prevailed among the people—indeed, had become hardened, as we have seen, to an extreme obstinacy. For there was nothing sound or upright either among the priests or the common people.

Since, then, they had long indulged with loose reins in all kinds of wickedness, it was incredible that any could be converted, or that any piety and fear of God could be found remaining among them. This then is the reason why the Prophet says that God attended and heard, and that a book was written; he speaks as though of something unusual, which could only appear as a miracle in a state of affairs so confused and almost beyond hope.

The purpose of the whole is to show that the faithful ought not to doubt that their repentance is always regarded by God, especially when the utmost despair grips their minds. For it often distresses the godly when they see no remedy to be hoped for; then they think that their repentance will be useless. This is why the Prophet dwells so much on this point, so that they might feel assured that, though no hope appeared, yet repentance availed for their salvation before God. And for this reason he adds that this book was written for those who feared God.

With regard to the participle חשבים, cheshebim, the verb חשב, chesheb, means to reckon or to count, and also to think. So some render it here as, Who think of his name.

Undoubtedly, this is a rare virtue, for we see that forgetfulness easily creeps over us, which extinguishes the fear of God, so that we take such liberties, as though those who forget God can sin with impunity. Therefore, it is often said in the Psalms that the fear of God is before the eyes of the godly.

This may seem insignificant at first glance, but the one who remembers God has made much progress in his religious course. We also find by experience that the mere remembrance of God, when real, is a sufficiently strong bridle to restrain all our depraved lusts.

But since the price of a thing is attained by reckoning, the other interpretation is also appropriate—namely, that the faithful value or esteem the name of God.